The Burning of London, Part 4 · Discourse 5
DISCOURSE V. Of the way to be aſſured of Food and Rayment.
ME-thinks I hear one or other ſaying, we ſhould be well contented with Food and Raiment, if we were but ſure of that; but ſo great is our charge, ſo vaſt have our loſſes been; times are ſo hard, trading ſo dead, and charity it ſelf ſo cold, and poverty ſo common and almoſt univerſal; that we do much fear we ſhall not have bread for our ſelves and Family, or if bread to eat, ſcarcely raiment to put on.
It is not hard to gueſs, if Chriſt were corporally upon Earth, and ſhould over-hear ſuch language; how and in what words he would upbraid you. Surely, as he did them to whom he ſpeaks, Mat. 6.30. O ye of little faith. The occaſion of which words appears by the context to have been a ſinful miſtruſt they had, that God would not ſo much as feed and cloathe them. How many at this day are ſick of the ſame diſeaſe? and therefore had need to be put in mind of that courſe which Chriſt took to cure thoſe, to whom he ſpoke: which remedies may prove as effectual upon themſelves. No advice at firſt might ſeem more ſtrange than that which Chriſt gives, Mat. 6.25. Take no thought for your life, what you ſhall eat, or what you ſhall drink, nor yet for your body, what ye ſhall put on. One would wonder where-with-all Chriſt ſhould make good that ſaying of his, and yet we finde him giving a plain reaſon of what he had ſaid, verſ. 26. Behold the fowles of the aire, they ſow not, neither do they reape, nor gather into barnes, yet your heavenly Father feedeth them. Are ye not much better than they, verſ. 28. And why take ye thought for raiment? conſider the Lillies of the Field, how they grow, they toyle not, neither do they ſpin, yet Solomon in all his glory was not arrayed like one of theſe, verſ. 30. Wherefore if God ſo cloathe the graſſe, which to day is, and to morrow is caſt into the Oven, ſhall he not much more cloathe you? I am far from thinking that Chriſt by thoſe words of his, intended to encourage idleneſs, or to give men to think, that though they could work and would not, yet God would provide food and raiment for them; as he doth for the birds, that neither ſowe nor reape, and for the Lillies that neither toile nor ſpin; but I rather think that thoſe words were ſpoken to incourage thoſe that would work and cannot, as namely thoſe that are bed-ridden, ſuch as have loſt the uſe of their limbs, or of one or more of their ſenſes, as ſight, hearing, and that ſuch, though unable either to ſowe or reape, (like the fowles of the aire) either to toile or ſpin, like the lillies, yet ought not to doubt, but that he who feedes the one, and cloaths the other, will do as much for them. Why may not thoſe that have the uſe of their limbes and ſenſes (together with a heart to make any good uſe of them) be fortified againſt the fear of want by thoſe arguments, which may relieve, even thoſe that want them? Were I lame or blind, or paralytick, or bed-ridden: to think of Gods feeding the Birds and cloathing the Graſſe, might be a ſupport to me: but if I have all my limbes and ſenſes; not only may faith ſwim in the forementioned conſideration of that which God doth for bruites and plants, but there is alſo a ſhallower water, in which reaſon and ſenſe may a little wade. He that can work, and is willing ſo to do, may rationally hope he ſhall not ſtarve.
The inſtance I have mentioned was an encouragement from providence, which is no ways to be ſlighted. But there are alſo promiſes to ſupport our faith in the caſe. viz. that God will certainlie feed and cloathe us; at leaſtwiſe upon ſuch reaſonable termes and conditions, as he hath engaged himſelf to do it. Is not that a promiſe plain enough? Pſal. 37.3. Truſt in the Lord and do good, and verily thou ſhalt be fed. God hath repeated this promiſe over and over, to let us ſee he is mindful of what he hath ſpoken. Pſal. 34.9, 10. O fear ye the Lord ye his Saints, for there is no want to them that fear him. The young Lions do lack and ſuffer hunger, but they that ſeek the Lord ſhall not want any good thing. If we deſire a cloud of witneſſes, or co-witneſſing promiſes to ſhield us from the fear of want (as the Iſraelites had a Pillar of Cloud to ſhelter them in the Wilderneſs) it will not be difficult to add many more. Hee in whom all the promiſes are yea and Amen, aſſureth us from his own mouth, that if we first ſeek the Kingdom of God & his righteouſneſs, all theſe things ſhall be added to us, (Mat. 6.33.) viz. meat, drink and cloathing: for thoſe were the things he had been ſpeaking of, verſ. 31. The Scripture ſaith, that Godlineſs hath the promiſe of the life that now is. Now a ſecurity for food and raiment, one would think were as little as any thing ſo called, can amount to. Moreover in Pſal. 84.11. It is ſaid, that God will with-hold no good thing from them that walk uprightly. So that if food and raiment may be reckoned good things (as things of ſo abſolute neceſſity muſt needs be reckoned ordinarily) then come they within the compaſs of that general promiſe. Examine we one witneſs more, Prov. 10.3. The Lord will not ſuffer the ſoul of the righteous to famiſh (that is the righteous perſon himſelf) I may not omit ſo confiderable teſtimonies, as thoſe which follow, Pſal. 33.18, 19. The eye of the Lord is upon them that fear him, and that hope in his mercy, to keep them alive in Famine. Pſal. 37.19. ſpeaking of the upright, he ſaith, In the dayes of Famine they ſhall be ſatisfied. Prov. 5.20. In Famine he ſhall redeem thee from death. It is far more difficult to feed men in a time of famine, than of plenty: as it was not ſo eaſie to ſpread a table in the wilderneſs, as in a fruitful Countrey: (I mean for any but God, to whom all things are not only poſſible, but eaſie.) Methinks the promiſes of ſupplies even in famine, ſhould be great ſupport in a time of common plenty, though things be ſcarce with us.
But let me take in all thoſe conditions, on which God hath ſuſpended the promiſes of food and raiment, (as I have already mentioned ſome of them) leſt we ſhould think God to fail of his promiſe, when it is only we that fail in thoſe conditions to which it is made.
One condition is, that we uſe diligence, Prov. 10.4. He becometh poor that dealeth with a ſlack hand: but the hand of the diligent maketh rich. Prov. 19.15. An idle ſoul ſhall ſuffer hunger, which plainly implies, that a diligent ſoul ſhall not. It will be a new leſſon to ſome, both old and young to become painſ-takers. They have not known what it meant, to eat their bread in the ſweat of their browes. But they that be afraid of work, ſuch as they are able to performe, are worſe ſcared than hurt, (as we ſay proverbially) and wil finde that the bread of diligence is far more ſweet, than ever was that of idleneſs. Thoſe that are given to hunt, account the exerciſe as good as the Veniſon, and better too. God puts no hard termes upon us, if henceforth he will make us earne our bread before we eat it, though he have formerly ſo much indulged us, as to let us cat the bread we never earned. Idle perſons have oft times meat without ſtomacks: but painſ-takers have both ſtomacks and meat. That houſe ſtands upon able pillars, and is like to laſt, in which every body is addicted to honeſt labour, which is one of the moſt imitable things. I have heard of the Dutch, that from the time their Children are of any growth or underſtanding, they ſet them to work. They ſeem to have taken warning by thoſe words of Solomon, Eccleſ. 10.18. By much ſloathfulneſs the building decayeth, and thorough idleneſs, the houſe droppeth thorough, which words made me to ſay, that houſe ſtands upon able pillars, where every body is well implo…ed. If that were the worſt fruit of the late fire, that idle perſons of what quality ſoever, were forced to take pains, the matter were not great: yea many would be made better by it.
Moreover to our Diligence we muſt add frugality: if we would promiſe our ſelves never to want food and raiment. Frugality is that pruning-hook, which lops off all the unneceſſary branches of ſuperfluous expences? God hath no where ingaged himſelf to maintain any mans pride and prodigality: though he hath to ſupply his neceſſity. It is uſual with God to let prodigals come to huskes: yea and want them too, before they die, or return. Prov. 23.21. The drunkard and the glutton ſhall come to poverty. It is a fault in thoſe that gain by it, to let their cuſtomers have as much wine as they will call for, when they have had enough already: A greater fault in Parents, to let them have money at will, knowing they will ſpend it upon their luſts. It is not then to be expected, that God who hates to ſee men make proviſion for the fleſh, ſhould bind himſelf to give them wherewithall to do it. As therefore we would be ſure of food and raiment, let us wiſely conſider what muſt be ſpent, and what may be ſpared. Fruſtra fit per plura. He that requires ſuperfluities, is like to want neceſſaries; but he may build upon a ſupply of neceſſaries, who hath learnt to pare off all ſuperfluities. They are deſires of Gods own creating, (and in ſuch a meaſure) which do call but for neceſſaries, as food and raiment: and therefore he that made theſe deſires, we may expect will ſatisfie them. But when we crave ſuperſluities, it is ſin that opens its mouth wide, yea which inlargeth it like hell, and what reaſon is there that God ſhould fill it?
And as we muſt be frugal, in caſe we would be ſure of food and raiment; ſo one good way is to be mercifull, and ready to diſtribute to the neceſſities of others, ſo long as we have wherewith. Frugality and charity may well ſtand together. It is no ill husbandry to lend what we can ſpare upon infallible ſecuritie, and for great advantage. He that gives to the poor, lends to the Lord. And if the principal be but a cup of cold water, he ſhall have conſideration for it. Matth, 10.43. He ſhall in no wiſe loſe his reward. See Pro. 11.24. There is that ſcattereth, and yet encreaſeth. Can a man reap, unleſs he firſt ſow? or reap liberallie if he ſow but ſparinglie? Who ſo ſhall read Pſal. 41.1, 2, 3. will finde that one of the beſt waies never to want our ſelves, is not to let others want if we can help it. He that conſidereth the poor, God will conſider him; though he have neither ſtrength, nor certaintie of friends, or money to help him, or hardly one that he can promiſe himſelf will make his bed for him. Where the three laſt mentioned qualifications do meet in Diligence, Frugalitie, and merciful diſpoſition, it is ſeldom, if ever ſeen, that God doth ſuffer ſuch perſons to want neceſſaries: though ſaving grace, and the true fear of God be not found in them.
But if any deſire yet further ſecuritie, as for matter of food and rayment; let them conſider what is ſpoken. Pſal. 104.27. Theſe wait all upon thee, that thou mayſt give them their meat in due ſeaſon. Thou openeſt thy hand, they are filled with good, viz. Thoſe innumerable creeping things, both great and ſmall, which are in the Sea, ſpoken of v. 25. alſo The young Lions which roar after their prey, and ſeek their meat from God, ſpoken of v. 21. alſo, Pſal. 145.15. The eyes of all wait on thee, thou giveſt them their meat in due ſeaſon. Thou openeſt thy hand, and ſatisfieſt the deſire of every living thing. Here we ſhall do well to remember, what the Apostle ſaith, Doth God take care for Oxen? that is, doth he not take more care for Mankind, than for Oxen? If then he feed them (and creatures of leſs uſe than they) may we not conclude, he will much more feed us! may not theſe words of David, Pſal. 23.1. afford us ſome reliefe, The Lord is my ſhepheard, I ſhall not want. Is not God a ſhepheard to other of his people, as well as he was to David? Yea are we not in ſome ſenſe his ſheep, as we are meerlie his creatures. Pſal. 100.3, It is he that made us, and not we our ſelves: we are his people, and the ſheep of his paſture.
Should not the extraordinarie waies which God hath taken to ſupplie men with food and rayment, when ordinarie means have failed, be ſome ſtay to us? When the Iſraelites wanted bread in the Wilderneſs, did not God rain down Manna from heaven? and when they wanted water, did he not give it them out of the rock? and whereas there was no cloathing to be had there, did he not keep their garments from waxing old, and make them ſerve them forty years? Did not God ſay to Elijah, 1 King. 17.4. I have commanded the Ravens to feed thee; and accordingly they brought him bread and fleſh in the morning, and likewiſe in the evening. v. 6. The widdow of Zarephath had but a handful of meal in a barrel, and a little oile in a cruſe for her ſelf and her ſon, when there was yet three years famine to come: ſo that ſhe reckoned but upon one good meal, and ſo ſhe and her ſon to lie down and die; and out of that the Prophet did demand a cake for himſelfe, v. 13. … yet did he aſſure her, that the barrel of meal ſhould not waſte, nor the cruſe of oyle faile, till the Lord ſent rain upon the earth; and accordingly it came to paſs, v 16. Who knows not the ſtorie of Chriſt his ſeeding five thouſand with five loaves and two fiſhes? Mat. 14.19. and yet there was enough, and to ſpare. I have ſomewhere read of a good man, who in the time of the ſiege and famine at Rochel was kept alive by a Hen that came every day and laid one egge, one or more in the place where he ledged. Nor do I doubt but there are many true ſtories of as remarkable ſupplies vouchſafed to ſuch as were deſtitute of ordinarie means. Is not God the great houſholder of the world, from whom the whole familie in heaven and earth is named? and do you think he will ſtarve thoſe that are of his familie? howbeit he hath told us, that he who provides not for his own houſhold is worſe than an Infidel? Is not the earth the Lords, and the fulneſs thereof? Are not all the beaſts of the forrest his, and the cattel upon a thouſand hills? Pſal. 50.10. And will he ſtarve us (think you) either by the want of food or raiment; whilſt he hath ſuch an overplus of all needful things wherewith to ſupply us? What father would ſee his childe want, whilſt he had more than enough to give him? If we then that are evil will not let our children want whilſt we abound, ſhall we think ſo hardly of God? what if God hath put the world into other mens hands, and not into ours? hath he not the hearts of thoſe men in his own hands, and can he not inlarge them towards us, when and as far as he pleaſeth? He can make enemies not only to … peace with us: but to be kind to us. Pſal. ….46. He made them alſo to be pittied of all them that carried them captives. The barbarous people ſhewed us no little kindneſs, ſaith Paul, Acts 28 2. How eaſily can God perſwade even Egyptians to part with their Jewels & Earings, to his people; how much more Iſraelites to one another? He that can make enemies to become our friends, how much more friends to be friendly? Though men be very hard, he can as well make them ſuccour us, as fetch water out of a rock? It is ordinary with God to make them ſhew his people moſt kindneſs in their extremity, from whom they did little or leaſt expect it. Thoſe whoſe hearts were ſhut towards us in the time of our plenty, ſhall (it may be) be wide opened in and under our neceſſity. A friend is ſaid to be made for Adverſity: and God makes thoſe friends for his people at ſuch a time, though at other times they were not ſuch. Elijah could leſt expect to be ſed by a Raven, of all creatures (from whoſe aptneſs to take, rather than give, comes our word ravenous) neither did the Ravens do any thing for him till the famine came: but then they were his good purveyors (as God would have it) that brought him all his proviſion. We ſhall never know what friends God will raiſe us up till we ſtand in need of them. God will be ſeen in the mount: that is, juſt in the time of extremity; for then is his opportunity.
David tells us that he had never ſeen the righteous forſaken, nor his ſeed begging bread. Pſal. 37.25. yet he ſaith, he was an old man when he made that obſervation. If his experience ſatisfie us not, let us conſult our own. Have we ſeen that which David never ſaw in this kind? Take but the ſeed of the righteous for their righteous ſeed, and give inſtance if you can of any of them that have wanted bread, or made a trade of begging it? As for vain prodigals: it is fi… they ſhould be brought to huskes, and not have a belly full of them neither; nor is there any likelier way to bring them home. But it is not Gods manner to deal ſo with others, eſpecially at a time when there is bread ſtirring in the world; (I mean when there is no publick famine, or when the earth yields its increaſe as at other times.)
If God bring famine upon a Nation: if he turn a fruitful Land into barrenneſs; I cannot ſay, but in that caſe ſome truly righteous perſons may die by famine (as well as others by peſtilence) but there are ſeveral things to relieve us againſt that kind of fear.
Firſt, the caſe of famine is rare and extraordinary. Few rich men torment themſelves with fear of want; though if a famine come, ſuch as was in Samaria, they muſt want bread as well as others; becauſe it will not be to be had for love or money. But think they God ſeldom viſits a people with cleanneſs of teeth, or comes riding to them upon his pale horſe, to kill with hunger, as it is Rev. 6.8. and why ſhould we torment our ſelves with fear that he will do ſo?
Again, if good men periſh in and by a common famine, it is becauſe they faile in ſome, or other condition to which the promiſes of being kept alive in famine, are made; as namely, they want faith to truſt God for bread in a time of famine, and ſo it comes to paſs that they want bread: but if that and other conditions on which the promiſes of ſupplies are ſuſpended were performed by them; God would ſooner rain down bread from heaven, than ſuffer them to ſtarve. So that you ſee good men have a conditional ſecurity for bread, even in a time of famine. But in caſe, through their failing in ſome part of that condition, any of them ſhould come ſhort of the promiſe; here is this to comfort them, that if God do bring them to huskes, yea to want a belly-full of huskes who yet are no prodigals; that is no unrighteous or ungodly perſons (as to the main) it is for no worſe an intent than to fetch them home, ſo much the ſooner to their Fathers houſe, where is fulneſs of bread; that is, to heaven where is fulneſs of joy. But methinks the extremity of Mens fear as to want, might be taken off, by conſidering that if they be but diligent, frugal, mercifully inclined, but eſpecially if the true fear of God be before their eyes, they need not doubt of bread, according to the experience of Gods dealing with others, ſave only in time of Famine: nor ſhall they want it then, if they have but hearts to truſt God for it. If there be bread in the Land, you ſhall have part of it. If you can ſhow no inſtances to the contrary, why ſhould you not believe it? If there be no bread in the Land, but an univerſal Famine; rich men muſt want as well as you, who yet fear no want, becauſe they perplex not themſelves with the ſuppoſal of a Famine, which they hope never to ſee.
A little more to ſhame our miſtruſt of Gods giving us food and raiment. Let me quote one other Text, and it is Rom. 8.32. He that ſpured not his only Son, but delivered him up for us all, how ſhall be not with him alſo freely give us all things? Had we not a World of unbelief to deale withall, many things I have ſaid in this Chapter, might have been ſpread: but as the caſe ſtands with many, all I doubt is little enough to ſhore up, and to under-prop their tottering faith; which knows not how to truſt God, no not for food and raiment. We little think how we reproach and undervalue God, whilſt we ſuſpect that he will not ſo much as feed and cloath us. Doth not the Scripture ſay, that our Maker … our husband? If a Woman marry a rich Ma… able to maintain her liberally, and yet vex her ſelf with a conceipt, that he will not finde her things neceſſary, and think he can never give her promiſes and aſſurances enough, that ſhe ſhall never want cloathes and victuals whilſt he lives, what a wofull diſparagement would he take it for? you think me very cruel, unnatural and ſordid, (would he ſay) and though that thought be without ground, I know not how to perſwade you otherwiſe. It is not uſual with Parents to promiſe their children over and over that they will not ſtarve them, the children that have honeſt and able Parents uſe to take that for granted. … only our unbelief that hath extorted from God ſo many promiſes of that nature, whereby though we greatly diſhonour him, yet is he pleaſed to condiſcend to our weakneſs. Where ſhall we find faith to believe thoſe words, Luk. 12.32. It is your Fathers pleaſure to give you the Kingdome: if in the mean time we cannot truſt God for ſo much as food and raiment? poſſibly we ſhall have it but from hand to mouth: to day ſhall take no care of to morrow; but then to morrow ſhall take care of it ſelf. Sufficient for the day ſhall be the ſupply; as well as the trouble thereof.
Lord ſith then I have promiſes, providences, experience of thy dealing with others, conſideration of divine attributes and relations, with ſeveral other things to ſecure me againſt the feare of abſolute want: let me never diſhonour thee, or perplex my ſelf with the thoughts of any ſuch thing. Let my only care be to live in my Fathers houſe, and to carry my ſelf alwayes as in his ſight, and I ſhall never want a belliful of huskes, nor yet have meer husks, (for thou feedeſt not thy children like ſwine) wherewith to fill my belly. Every thing that is good is not good for me: neither is the beſt of earthly things alwayes beſt for me, (no more than the beſt liquors are for him that is in a feaver.) Give me to walk in integrity before thee, and then I know thou wilt give me every thing that is good for me: for thy promiſe is, to give grace and glory, and that no good thing wilt thou with-hold from them that walk uprightly. Can I expect to eat bread in the Kingdome of God, as the phraſe is, Luke 14.15. and think that God will not give me bread to eat in this World? can I believe I ſhall be one day cloathed upon with an houſe which it from heaven, as it is called, 2 Cor. 5.2. and yet think that God will deny me ſuch cloathing, as my body ſtands in need of? he hath given life, it not that more than meat; a body, is not that more than raiment, Mat. 6.25. he that hath given the greater, will he not give that which is leſs? Our Heavenly Father knows we have need of food and raiment, whilſt we are in this World, and cannot live without it, verſ. 32. Lord give me but to truſt in thee, and to do good: and as thou haſt ſaid, ſo I believe, verily I ſhall be fed.